STS Apr 1962

Volume 3 April, 1962 Number 4

DANGERS OF THE PRESENT CRISIS

Irven Lee, Russellville, Ala.

There is much heated discussion over the advisability and

scripturalness of church supported institutions among us that

are set up to care for orphans or the aged. There is similar

discussion of the "sponsoring church" arrangement in

evangelistic efforts, both at home and in foreign fields.

What, if any, ar e the danger s involved in these questions?

It is very late to suggest division as a possibility. It is an ugly reality in many communities. The monetary cost of the various church supported institutions and modern systems of centralized or universal chur ch action is only a minor part of the cost. The price paid for the institutions andsystems we copied from Protestantism is trie unity for which Christ prayed. The desire to do things the BIG way has destroyed the thing of tr uly gr eat value.

We are dedicated to unity on a strict New Testament pattern. We tell the world that we should all be one andshould all speak the same things. We insist that such would be the case if all would throw creeds, prejudices, and humaninfluences aside and follow a "thus saith the Lord". Our plea is good, but, evidently, we do not always follow the Lord's prescription.

Think of the shameful spectacle before the world and even in our own hearts. We may see congregations that do notdivide become so sick that they become smaller rather thanlarger. Hindering the truth in division and confusion is an act of unrighteousness. It is not God's will.

When the door was opened for the mi ionary society, aidsocieties, etc., it was not po ible to get the door closed. The preachers who followed this current were soon working handin hand with the "faith only" ministerial associations in Easter services, and other "union" efforts. It is possible todaythat the very orphan's home that captures the hearts of many will be followed by "Church of Christ Hospitals," "Church of Christ Loan Associations," Church' of Christ Recreational Centers," and other such human "helps"? Howcan the door be closed against a ver y liber al (deep, wideand fast moving) current of "good ideas"? Do you see thdanger of open division with a firm "middle wall of partition" separating two groups? Do you see as clearly the danger of a flood of "church" institutions? Answer in your heart. The flashes of lightning from such a flood ar e alr eady on thhorizon! The cloud is near enough for all to hear loud thunder.

The individual whose mother carried him to the preacher for baptism while he was an infant is told that he does not need to be baptized when he is an adult. His heart may bsoothed into a false sense of security. The deceptive hand of the devil is back of this. In this day of so called "cooper ation" ther e is danger that the individual may ber elieved of a heaven assigned duty by the thought that "thechur ch does it". Those who advocated the "better " method of evangelism did much less than the "non-progressives" who were accused of not believing in evangelistic work. Those who sang the praises of "cooperation" did not operate sosuccessfully.

One church that goes all out for church support of "our" institutions planned a budget for 1962. They set $1400 as a weekly contribution, and, according to their own published budget, they are to give $1200 during the entire year toinstitutional benevolence. One dollar out of sixty! Aindividual there may hear that "we should do it through thechurch". He may say he "visits the fatherless and widows" through his contributions on the first day of the week. If he gives $60 per month, one dollar of this finds it way to thinstitution. A good portion of this dollar goes to salaries of administrators and office force, along with printed appealsfor help, etc., and the needy get little more than one apple per month for the whole cause of benevolence.

To go to heaven one is to visit the sick, the widow, thefatherless (Matt. 25:31; James 1:27). One is to labor "to have to give to him that hath need" (E ph. 4:28). One is to bear another's burdens (Gal. 6:2). Dorcas gave garments to the widows (Acts 9:36-39). This method does more than make the gift. The giver is there with the gift. Is there adanger that the showy method where numbers, buildings, and reports seem large may be the skimpy method? Let us wor k and pr ay that the individual may r ealize that ever yone is to give an account of the deeds done in his body.(II Cor. 5:10.) Can a centralized home at Cullman or Nashville, however efficient, do the work I should do among my neighbors? Surely, we can agree that we must act. Isthere danger that we may say, "Let the Welfare Department, the Red Cross, the church, the benevolent society, etc., do it"?

Is there danger that the church supported institution mabecome a sort of super-government to dominate the church? Any informed person realizes that that question was discussed much seventy-five years and more ago in thecontroversy over the Mi ionary Society. Friends of the "cooperative" movement promised that such would not be the case. They were sincere, but time has proved them wrong. Their weak society has become powerful now in more waysthan one. It is the lion which controls many things amongChristian chur ches.

Are you convinced that the benevolent societies among us would not do that? There is a way for you to learn foryourself if you live near a well-established church supported institution and pr each for a church that supports it with a liberal check each month. Offer some public criticism against the institution and follow the message as it hurries to the superintendent and back to the elders. The message may goand come mor e quickly than you now expect. We might bein order to ask if it is humanly po ible for an institution that depends upon churches for its funds to stay out of "local affairs"? Such institutions have friends in the congregations that love the superintendent that will call him the day youquestion him. They have a "right" then to talk to the elders. The church that "volunteers" to help an institution cannoteasily withdraw its support. The southern states found thatthey could not easily withdraw from the Union! It is easyto volunteer, but to later change the pr actice is not easyin this gener ation. The r ecor d is always the same.

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PAT BOONE'S CLIMB TO FAME

A r eader sent me a clipping fr om the Mar ch 9, 1962Orlando Morning Sentinel in which appeared a reference to Pat Boone's new movie "State Fair." In Dorothy Kilgallen's column these wor ds ar e found: "Member s of Pat Boone's fan club may fall off their seats when they see the new 'State Fair'. Conservative Pat does a love scene bare chested, expresses his unrequited pa ion in a manner that will make Paul Newman look to his laurels, loses that nice even temper of his, and even asks for a drink ... "

Brother Leon Folks, who sent me this clipping, observes: "I am wondering if the brethren at Manhattan (New York)still allow Br other (?) Boone to lead the singing andcontinue to fellowship him? I'm sure you can develop aworthwhile article for SEARCHING THE SCRIPTURES from this clipping. Wher e will the liber al element stop?"

It is a dark day for the church when even the world looks upon a professed Christian with scorn. It is even worse when Christians and congregations will continue to "have fellowship" with such professed Christians. The inspired apostle Paul took quite a different view of such sin amongprofessed saints. "It is reported commonly that there is for nication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be takenaway from among you." (I Cor. 5:1,2). Those, like Corinth, who are "puffed up" over the prospect of having a "famous movie star" as a member of the church continue to use Pat for their "Fund Raising Campaigns" and "State Wide YouthFor Christ Programs." Instead, they should be mourning overthe fact that Pat has continued his decline toward completeworldline . They should do as the apostle instructed and"deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus" (I Cor. 5:5).

"THEM ANTIS AIN'T DOIN NOTHIN"

Appearing in the Christian Standard of Mar ch 10, 1962, page 8, was a statement by President R. M. Bell of Johnson Bible College, which was taken fr om the Blue and White. This is a College owned and operated by the Christian Churches. Under the heading: "They Are Saying" these words of President Bell ar e given: "During the stormy years (of controversy over the United Christian Mi ionary Society)

-1926 to 1946 -916 Disciple Churches closed their doors. Most of these, of course, were weak churches, but even so, 916 chur ches is a frightful price to pay for a mi ionar y society whose purpose is to build churches. Moreover, the growth of the stronger churches dwindled to a trickle and barely kept pace with the growth of the population — gainingonly 1.2 per cent per year .

"On the other hand, the 'anti-mi ionary' Church of Christ, without the aid of a mi ionary society, continued to grow byleaps and bounds . . . Starting in 1906 with relatively fechurches, their congregations now outnumber Disciple anChristian churches nearly two to one ... "

Today those opposed to church operation through humansocieties in both benevolence and evangelism, commonlcalled "antis" by the "liberals," are frequently charged wit"doing nothing." Well, history is making another cycle. These "pr ogr essive" chur ches who must have societies at all costs to keep "on the mar ch" will find themselves in the same pickle as the Disciple and Christian Churches, as President Bell describes them. "On the other hand, the 'anti-mi ionary'(?) (and 'anti-benevolent') (?) church of Christ, without the aid of a mi ionary society (or a benevolent society)," will continue "to gr ow by leaps and bounds ... "

"RECENT DEVELOPMENTS IN TAMPA"

In the last i ue of SEARCHING THE SCRIPTURES brother Everett C. Mann gave a factual account of the creation of two "new congregations" in the Tampa area. Just as in every area across this nation where "the i ues" have resulted in divided churches, these brethren have "forced" the wedgof human institutions to the point that fellowship could nlonger exist. The very thing they call "Christian liberty" an"opinions" has been the reason for creating the two "newcongregations." Do not be deceived, there is not a single congregation in Tampa which does not believe and practice "caring for the needy and orphans," "preaching the gospel oChrist," and "cooperation of churches." Do not let anyone tellyou the WORK itself is the cause of the broken state of fellowship; that is just not the truth! The broken fellowship resulted from the "opinions" or those who created these "new congregations" by insisting upon the use of human societies through which the church cares for the needy, preaches the gospel, and binds congregations together in an unscripturalform of cooper ation. That is the r eal cause of the trouble.

So far as I know, ther e is not a single congr egation iTampa which is in fellowship with the Manhattan and Florida Avenue groups. Brother Mann gave an accurate picture of affairs as they exist regarding these two groups.

HUMAN INSTITUTIONS

D. W. H. Shelton, Tampa, Fla.

I am surprised and indeed sad that so many of my brethren claim that their human institutions are divine and are the best ways thr ough which to pr each and teach the gospel. T he word divine means: of or pertaining to God or proceeding from God. No human institution can claim that distinction. They are wholly and purely man-made and man-named.

The only divine institution mentioned in the New T estament in which Christians can wor k and wor shiptogether in an acceptable manner to God is the church. The true chur ch is the one which Jesus built (Matt. 16:17), over which He rules as head (Eph. 1:22-23), which He purchased with His own blood (Acts 20:28), and to which He adds all the saved (Acts 2:41,47; Col. 1:13). We cannot obey thetruth from the heart without being added to this one church, and we cannot please God without serving Him in sincerityand truth in this one body. Never in a man-made and man-named institution which does not even approach divinitycan this be done.

Human institutions founded to do good have a right texist and even be supported in their proper way and place.However, they cannot be started to do the work of the church nor for the church to do its work through. The church of our Lord is all-sufficient to do all tasks given to it by our Father in heaven. The brethren need to do their work as individuals, and the chur ch its wor k as a blood-br ought body

The following scriptures are examples of individuals atwork. Acts 4:34-37; Acts 8:4-6; Acts 9:36-39; Acts 18:24-26; I Tim. 4:9-13; James 1:25-27 Acts 11:19-21.

Then we have examples of the church at work: Acts 11:1926; I Cor. 16:1-4; II Cor. 8:1-4; Rom. 15:25-27; Phil. 4:1518; II Cor. 11:8,9 Acts 11:12-25. There are many more, butthese are sufficient. The church at no time ever formed another institution to do any of its work.

IS ONE TO BE BAPTIZED EVERY TIME HE SINS?

E. L. Flannery, Lawrenceburg, Tenn.

Often we ar e asked this question. Some feel that because we insist that baptism is for the r emission of sins, that, then the Christian who sins would need to be baptized to be rid of that sin. This is a failure to distinguish between things that are different! There are two kinds of sinners needingforgivene : (1) alien sinners, those never having come intGod's family, and (2) erring citizens in God's kingdom. Manydo not understand the gospel plan of salvation from sin because they do not accept the fact that the Lord makesdistinction between these two kind of sinners, and that he does not make the r equir ements of both kinds.

WHAT MUST THE ALIEN SINNER DO

To the alien sinner the Lord says, when he believes, "Repent and be baptized .. . for (unto) the r emi ion of your sins . . ." (Acts 2:36-39). The alien must believe on Christ, r epent of sin (die to the practice of sin), confess his faith in Christ, then be baptized for the remi ion ofthose past sins. The Book of Conversions (Acts) is filled with these examples of conversion to Christ by alien sinners.

WHAT MUST THE ERRING CITIZEN DO?

The erring citizen, the Christian who sins, is told, "Repent therefore of this thy wickedne , and pray thLord" (Acts 8:22). James says, "Brethren, if any of yodo err from the truth, and one convert him (bring hiback), let him know, that he which convereth the sinner (the erring Christian) from the error of his way shall save a soulfrom death and shall hide a multitude of sins." (James 5:1920). John tells Christians, "If we confess our sins, he is faithful and just to forgive us our sins." (I John 1:9). To cite scrip

tur es on forgiveness addr essed to erring Christians cannotmake void nor alter God's word addressed to the alien sinner setting forth what he as an alien must do to be for given.

ARE NOT ALL BELIEVERS SAVED?

Certainly not! The Bible sets forth two kinds of believers,

(1) the obedient believer, and, (2) the disobedient believer. The "faith only" advocates ignore this truth. They read, "Whosoever believeth on him should not perish, but haveeternal life" (John 3:16) and similar passages, and applythem to both kind of believers. The Bible teaches God will save the obedient believer. There is no such promise to thebeliever who will not obey.

Acts 6:7 reads, "... A great company of the priests were obedient to the faith." John 12:42 reads, ". . . Among thechief rulers also many believed on him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God." Here we have examples of twokinds of believer s; obedient believer s and disobedient believer s. Can John 3:16 mean God will save both kinds of believers? No! Christ will save only those who obey hi(Heb. 5:8-9). We purify our souls in OBEYING the truth, not in merely believing it (I Pet. 1:22-23). Jesus said, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven but he that doeth the will of myFather which is in Heaven" ( Matt. 7:21).

Often we are greatly concerned over the big things and do not consider the smaller matters. Generally it is the small things that make the big differ ences. In bacteriology werecognize three basic forms of bacteria: cylindrical, globularand spiral. Although there are thousands of different bacteria having great variation in properties, yet they are groupedinto one of these three basic forms. Some of the globular forms live within our bodies and are no cause for alarm. On the other hand, certain pathological or disease producingforms enter the body and create quite a disturbance. The differences in these forms are slight yet the trained laboratory technician can spot them immediately when they ar e put tothe test. Why? It is because of these "little differ ences" between the harmless and the harmful types. The chemist is able to join two atoms of hydr ogen and one atom ofoxygen and come out with water. This unit is so small he is not able to see it but he knows that hydr ogen anoxygen in this proportion will make just plain water. What about a "little difference" here? Will it really matter ifjust a little change is made? Suppose we take two atoms of hydr ogen and instead of one atom of oxygen lets put twoatoms of oxygen with it and see what happens. After all it is just a "little difference"! Because of this little difference we no longer have water but instead we now have hydrogen peroxide. There is a big difference between hydrogen peroxide and water. If you don't believe it just take a little drink of each and see! Yes, its the little things that makes the big differ ences in both science and r eligion. Badding "just a little" we change both water and the wor d of God into something entirely different.

THE WASHINGTON MONUMENT

The preacher of the church in New York has asked the question, "What would you give to have chur ch of Christ written on the Washington Monument?" Of course his parallel is that it would be about as good to have it written on the skyscraper he intends to build with the brethren's moneyin New Yor k City. In the fir st place, I believe the L or d had rather have it written in the heart of one honest soul than on every public building on earth In the second place, if it were written on the Washington Monument, it would be no more misleading than when it is written on the skyscraper in New York. The monument is not used for the assembly of the saints and neither will about 14 stories of the proposed $2,800,000building be used for this purpose. In the third place, this reflects the thinking of the day. Having the name Church of Christ written on the Washington Monument would not do as much good as having it written in Romans 16:16 where it has been for centuries. Men have ignored it there and thewould ignore it anywhere else if they do not want to bsaved. Perhaps the preacher and his fellow promoters couldlearn from Kilroy. He had his name written everywhere, from the top of the Br ooklyn bridge to the innermost chamber of the pyramids. It takes more than just the name written to do the cause of Christ permanent good.

A.D. 33 OR 1906

I am indebted to our beloved brother A. W. Dicus for this masterpiece of logic relative to the establishment of the chur ch. In conver sation with one of the br ethr en in T ampawho had r evolted against the scor e of loyal chur ches in the city and divided the body to start an institutional group onthe north side, brother Dicus asked this question, Can church be a loyal congregation of the Lord's people and notcontribute or believe in contributing to a human institution out of the treasury? If the brother had answered, "Yes," he then would not have been justified in starting another congregation. However, he answered, "No," to whichbr other Dicus r eplied, "Well, you will have to change thdate for the establishment of the true church of Christ. You will have to stop pr eaching that it was established on Pentecost in A.D. 33, and start teaching that it began after the founding of Spring Hill Orphan Home in 1906". Brethren, that is not about it, as one of the old greats used to say, that is exactly it. The church of the Lord as it was known in the New Testament and as we know it today, did nogive a dime out of the treasury for 1800 years. Are you r eady to change the date?

SHOOTING BLANKS

When I was a boy in old Kentucky, we took gr eat delightin shooting blanks. Around the 4th of July and at so-called Christmas, ever y countr y stor e had a full supply of blanks and the pistols in which to shoot them. Br ethr en today ar e still in a similar busine . Almost every week a bulletin comes to the box just a blank on the inside. It had passed thr oughthe mimeograph and had not touched the stencil, yet it hadbeen folded, addr essed, and mailed. No way to explain itexcept to say that some brother has just "shot a blank".

(The following article from the pen of Earl West appear ed in the Gospel Guardian on Febr uar y 151950, page 3. It was the first of three articles under the heading "Learning A Lesson From History." These facts of history need to be re-studied in view of some attitudes in the church today. These three articles will appear in this column just as originally printed twelve years ago.— Editor).

LEARNING A LESSON FROM HISTORY -No. I

Earl West

In October, 1849, the American Christian Mi ionarySociety was established in the city of Cincinnati. Alexander Campbell, thr ough the pages of the Millennial Harbinger,had, for more than a decade, been laying the groundwork for this organization. He was not present for the 1849 meeting for the reason he suggested, of sickness. Nevertheless, in his absence he was elected president, which position he held until his death in 1866. The last time Campbell was ever pr esent for a convention meeting was in 1862. In his last years, he was too feeble to play any part in the general work of the society

From its beginning, the mi ionary society never has beenwidely accepted among the brethren. There can be no question but that in the first decade after its origin, the society was not widely acclaimed. This fact is sustained not merely by the objections raised to it by its opponents, butmore effectively by the fact that the churches simply refused to support the society. The churches of Christ, in thepassing of years, rejected the society. The so-called "Christian Churches", who have had some devotion to it, have found it to be a boiling cauldr on; its existence hasbeen stormy, to say the least

T wice in the histor y of society, special efforts had to bmade to save it fr om complete disintegr ation. During the Civil War, it was made up entirely of Northern sympathizers. On two or three different occasions, it passed resolutions of a political nature which sympathized with the North. Consequently, when the war ended in 1865, it was at a ver ylow ebb of popularity in the church. Its strongest supporters called upon W. K. Pendleton, son-in-law of Alexander Campbell, to deliver a speech in its defense before the convention. Pendleton saved the society with that speech

Again in the year 1874, the society was ready to collapse. The Louisville Plan, which had been enacted in 1869, was thought to be the best scheme for uniting the brotherhood behind it; but this plan failed to unite many chur ches. For a period of a few months, it did appease Ben Franklin, editor of the American Christian Review. By 1874, however, something had to be done, and W. K. Pendleton was againcalled upon to deliver another speech to revitalize the society effort. If Alexander Campbell can be looked upon as the founder of the society, W. K. Pendleton can be regarded as its savior.

In W. K. Pendleton's speech of 1866, the student of restoration history finds the real gist of all society arguments. Many arguments before that day and since have presented whereby the society was defended. But, in reality, all othem dr aw their light from Pendleton's speech. Pendletonsaid, in sum substance, everything in the society's defense that had been said befor e or has been said since. Some have elucidated more on some parts of his speech, but, as far as the substance is concerned, there is little new to be found. It will be of interest here to notice some of the chief features of Pendleton's defense before going to the core of his major arguments.

First of all, it was suggested by the opponents of thesociety that "we are departing from original ground." Society advocates wer e told that their society was unknownto the earlier restoration movement, and that Alexander Campbell had written against it in the Christian Baptist. Pendleton's answer to this assertion was simply a charge thatthe opponents of the society were following human opinionSuppose the early pioneers did have an opinion that it waswrong to support a society; that should not be binding upothem. This was contrary to the very genius of the restoration movement. This, in sum substance, was what Pendleton said concerning the charge that the brethren were departing fromthe original ground.

The second line of argument ran, "Your mi ionary societyis not scriptural." The society's opponents argued that there was no such pr ecept in the scripture which commanded it. But Pendleton answered, "You say, 'Your Mi ionary Society is not scriptural'— and you mean by this, that there is no special express precept in the Scriptures commanding it. Weconcede this without a moment's hesitation. There is none; but what do you make of it? Is everything which is not scriptural, therefore wrong?

Thus Pendleton admitted that the scripture was silent about the society, but this, itself, was not argument against its existence. Speaking about the opponent of the societyPendleton pr oceeded to say, "Does he say that is notpositively and expressly commanded? Then we demand bwhat canon of interpretation does he make mere silence prohibitory? You reply, the canon which forbids anything as a rule of Christian faith or duty, for which there cannot be expressly produced a 'Thus saith the Lord', 'either in express terms or by approved precedent. . ." Here, of course, Pendleton had to elaborate a little more. Thomas Campbellhad said, "Wher e the Bible speaks, we speak; wher e the Bible is silent, we are silent." It can be safely said that the major ity of the br otherhood had inter pr eted that motto to mean that whatever is unauthorized is forbidden; but Pendleton argued this interpretation down. He positively affirmed that Thomas Campbell never meant any such idea.He cited the fact that Campbell, in establishing the Christian Association of Washington, sur ely had sense enough to know that such an association was not found in the scripture. Pendleton also affirmed that this association was a human organization with an executive board, secretary, and treasurer. Then he said, "Now it was this organization,which in the very act of forming itself, announced thecanon! Did they mean to condemn themselves? Were they simpletons or hypocrites?"

This argument was very telling at that time. Robert Richardson had not yet written his "Memoirs of Alexander Campbell", but, later on, when reviewing that early period, Richardson well explains that Thomas Campbell himself did not have a full conception of everything involved in the premises which he uttered. For example, Campbell still believed in

infant baptism when he made the announcement of thatpremise. Actually, Campbell was neither a simpleton nor ahypocrite; as Richardson later explained, he merely knethat something needed to be done. The premise seemed like a good one, and he utter ed it without having thought ithrough thoroughly.

But in so stating this new interpretation of Thomas Campbell's old motto, Pendleton was laying the gr ound work for a new conception in the restoration movement. Itwas this conception concerning the silence of the scripture that Isaac Errett adopted, and that became a vital principle in the editorial policy of the Christian Standard and, of course, is still tenaciously held by the Christian church today. W. KPendleton was the father of this interpretation of Campbell's motto. To Pendleton it was a tragedy for the chur ch to remain silent wher e the scripture was silent. He said, "Let it not be said, then, that the disciples of Christ are to take the silence of Scripture on a given subject as a positiverule of pr ohibition against all freedom of action or obligation of duty. No rule could be mor e pr oductive of evil than this."

In our next article, we shall proceed from this point to see how Pendleton defended the society on the gr ound of expediency.

Hamartano, "I Sin" -No. 16

It has been observed that hamartia in the sense, "the committing of sin," occurs in the New Testament chiefly iPaul and John. However, these writers also employ thnoun in the generic sense without reference to specific sins.For example: ". . . Blessed are they whose iniquities are forgiven, and whose sins (hamartiai) are covered," Rom. 4:7.In John see: "Whosesoever sins (hamartias) ye remit, theyare remitted unto them. . . ," John 20:23. In I John hamartia is chiefly used in the generic sense denoting acts of sin. For examples: "If we confess our sins (hamartias), he is faithful and just to forgive us our sins (hamartias) . . . ," I John 1:9. Neither the verb nor the noun occur in II and III John.

It has been obser ved that hamartia never occur s in Acts in the sense, "the committing of sin. "Further, the noun is always in the plural in Acts except in 7:60. We see the noun in the sense, "the act of sin," in Acts 2:38.

SALVATION -PREACHING!

No. 2

Thomas G. O'Neal, Jasper, Ala.

In our last article, it was pointed out that those who have not obeyed the gospel of Christ are lost and without hope inthe world, and to continue in such a condition, means eternal condemnation.

But man can be saved! God wants all men saved (2 Pet. 3:9). God's way of saving lost men is to pr each the gospelof Christ unto them. Paul said it pleased God to save men through preaching (I Cor. 1:21).

That which will save the lost should be engaged in atevery available time! Those who preach should availthemselves of ever y opportunity to preach the gr and oldstory and when no opportunity is present, we should do our part to make such an opportunity. In many places an olfashion open air meeting, or tent meeting, etc. would do much toward teaching the Word of God. Sometimes we may besurprised at what can be accomplished in this modern world along this line.

The work of preaching the gospel is two fold — first, to the individual disciple, and second, to the disciples collected together or the church. Jesus told the apostles to go preach the gospel to all the world. (Mt. 28:18-20, Mk. 16:15-16).This was a big undertaking for twelve men, but the mi ion was accomplished! (Col. 1). One would not have to preach the gospel many times for every creature in the world to hear the story if every faithful Christian would tell the sweet story to another, and to another, and so on. With twelve faithful Christians to begin with, one would not need to double thenumber many times until every man, woman, boy and girl of every nation and island of the sea would have heard the gospel of Jesus Christ.

There are many ways an individual can preach the gospel.One could do the preaching personally, or could support or help support a faithful man who is preaching, or one couldplace good literature in the hands of his friends, or call afriend and invite him to turn on his radio or TV set to hear the gospel pr eached, invite a neighbor to attend a gospel meeting with them, or send them a religious journal each week or month. Some individual might not be able to stand in the pulpit or before some class and teach the Word ofGod to his friends, but he could send those same friends a copy of Searching The Scriptures and pay $5 or $10 eachmonth for those papers sent to your friends. There are manyways the individual can preach the gospel to those who havenot obeyed it.

Then the group of disciples or church has an obligation to preach the gospel. The church in Thessalonica preached the gospel over a wide area of the ancient world. (I Th. 1:610). The Philippian church preached the gospel when they supported the preaching done by Paul. (Phil. 1:3-5; 2:25; 4:15-20). A plurality of churches in Macedonia preached the gospel in Corinth (2 Cor. 11:7-9). The purpose of preaching the gospel is primarily the purpose for which the church was established. An individual or congregation that is not using ever y opportunity within their ability to pr each the gospel is failing to do that which is pleasing to God.

The work of preaching the gospel necessitates a preacher. Paul argues in Rom. 10 that before one can be saved theymust "call upon the name of the Lord." (vs. 13). Before one can "call upon the name of the Lord" he must believe in the L or d, (vs 13). But befor e the individual can believe inChrist he must first hear about Christ, (vs 13). And before he can hear about Christ, Christ must be preached unto him. (vs 13). T o r ever se the or der to forward instead of backward we have: (1) a preacher preaching, (2) the lost hearing, (3) the lost believing in Christ, (4) the lost "calling upon the name of the Lord." 5) At this point those who have in times past been lost, ar e now saved — saved bythe grace of God from all past sins.

In our next study on the subject of Salvation, we willconsider "Hearing the Wor d of God."

QUESTION: May the word "expedient," according to its

New Testament meaning and usage, be used with reference

to optional matters, Or must it always refer to that which is

essential?

ANSWER: I have received the above question or its

equivalent from several, hence, I attribute it to no

particular individual.

In brief my answer to the first part of the question is,

yes. My answer to the last part is, no. Neither the idea of

option nor essentiality inheres in the word "expedient." It

simply means that which is profitable to the end in view. It

is so defined by scholars of New Testament Greek and by

modern day lexicographers.

Webster's Collegiate Dictionary defines "expedient" to

mean "that which is expedient; suitable means to accomplish

an end." Listed as synonyms are: Politic; profitable;

advisable." Westcott-Hort, Gall, Thayer, Arndt-Gingrich

(Greek lexicographers) all define "expedient" (sumphero)

according to its New Testament usage and meaning. All of

them unanimously agree with the following definition found in

the Index-Lexicon to the New Testament in the back of Young's

Analytical Concordance To The Bible: "Trans, bring

together; Intrans. be better, be expedient (M. be

profitable), be good, be profitable; Partic. profit." From

these definitions

I conclude that there is no difference between its New Testa

ment meaning and its current use.

The word "expedient" appears in eight passages in the New Testament (A.S.V.): Matt. 19:10; Jno. 11:50; Jno. 18:14; Jno. 16:7; I Cor. 6:12; I Cor. 10:23; II Cor. 12:1; II Cor. 8:10. In all of these passages that which is called "expedient" is contrasted with something that is not profit able to the end in view. The one that is profitable is called "expedient." It is called "expedient" because it is profitable. Thus, its use in these passages is in perfect harmony with the above definitions. In these passages two things are under consideration. One will and one won't, so far as accomplishing the objective is concerned. Hence, one is expedient or profitable and the other is not. But suppose that out of five things under consideration three will and two won't accomplish the end in view. If so, then it follows that the three are expedient or profitable, and for the same reason the one was before.

This is exactly what we have when we consider generic authority. Within a genus we may have three out of five species that will accomplish the end in view, If so, the three would be expedient or profitable, and the two would not — even though they be "lawful." It is' a mistake to conclude that all species within a genus are expedients. Paul says all things "lawful" are not expedient. (1 Cor. 10:23). Other qualifications must be met in order to accomplish the end in view. It must "edify" and must not "offend." (1 Cor. 10:23; Rom. 14:21). Thus, whether or not the thing called "expedient" is optional or essential must be determined from sources other than the meaning of the word itself. It depends upon how many of the things under consideration are profitable to the end in view.

THE CHURCH AT WORK IN

BENEVOLENCE AS FOUND IN II Cor. 9:12-14Section 2A CORRECTION

(In the last [March] i ue of SEARCHING THE SCRIPTURES, article on THE CHURCH AT WORK, on page 5, under heading "THEM" and "ALL", the statement "The word 'all' is an adjective and demands an antecedent," should read, "The word 'all' is here used as a pronoun and demands an antecedent, . . ." We did not catch this until too late to correct it in the last issue . . . R. Knight).

Rhymer H. Knight, Tampa, Florida

We now take up a study of some factors motivating the Gentile Christians in preparing this contribution and the results Paul said it would have. T hen let each one honestly consider whether the language used would apply to alien sinners or to saints alone.

C. Factors Motivating and Governing the Gentile Christians: "The liberality of your contribution." (vs. 13).

1. LIBERALITY: The word "haploteti," here translated "liberal" (KJV) and "liberality" (Amer. S.V.), is a word which literally signifies: "1. simplicity, sincerity, uprightness, frankness". (Arndt-Gingrich, Greek Lexicon). In Eph. 6:5 it is translated "in singleness of your heart, as unto Christ" (Amer. S.V.); in 2 Cor. 11:3 "your minds should be corrupted from the simplicity and the purity that is toward Christ", — here speaking of one's "sincere devotion to Christ". (Emphasis mine — RHK)

Thayer, Creek Lexicon, gives: "singleness, simplicity, sincerity, mental honesty; the virtue of one who is free from pretence and di imulation . . . sincerity of mind towards Christ, i.e. single-hearted faith in Christ, as opp. to false wisdom in matters pertaining to Christianity, 2 Cor. 11:3 . . . Openness of heart manifesting itself by benefactions, liberality ... 2 Cor. 8:2; 9:11,13 (tes koinonias, manifested by fellowship) . . ."

Their single-minded, whole-hearted devotion to Christ and his will was a factor motivating them to be "liberal" toward their needy brethren in Christ.

2. The "CONTRIBUTION" ("DISTRIBUTION"

K. J .V.): Neither of these words expresses the real meaning of the original word, but they each express the act which grew out of the meaning of the original word.

The word "koinonia" is the word in the Greek text and this word is rich in meaning. Note:

a. Thayer, Greek Lexicon: "... fellowship, association, communion, joint -participation, interc ourse . . .

the share which one has in anything, participation; w. gen. of the thing in which he shares . . .
intercourse, fellowship, intimacy: . . . what in common has light with darkness? 2 Cor. 6:14 . . . used of the intimate bond of fellowship which unites Christians: absol. Acts 2:42: . . . of the fellowship of Christians with God and Christ, . . . I John 1:3,6 (which fellowship, ace. to John's teaching, consists in the fact that Christians are partakers in common of the blessings arising therefrom) ... 3. a benefaction jointly contributed, a collection, a contribution, as exhibiting an embodiment and proof of fellowship . . . 2 Cor. 8:4; 2 Cor.

9:13

Arndt-Gingrich, Greek Lexicon: "1. Association,

communion, fellowship, close relationship, (hence a favorite expr. for the marital relationship as the most intimate betw. human beings .. . 2. generosity, fellow-feeling, altruism .. . 2 Cor. 9:13 . . . Heb. 13:16. The context permits this mng. Also Phil. 2:1 .. . The transition to the next sense is easy. 3. Abstr. for concr. sign of fellowship, proof of brotherly unity, even gift, contribution (Lev. 5:21 . . . Rom. 15:26

Thus, the lexicons show the wor d "koinonia" to signify a very close relationship. In I John 1:3,5-7 we see this same wor d translated "fellowship", showing the r elationship between the Father and the Son Jesus Christ, also between the saints and God, and because of this relationship God's saints have a special relationship with one another. The relationship expressed in the word "koinonia", which exists between fellow-saints, regardless of color, language or nationality, was expr essing itself in this gr eat contribution.
The "single-minded", whole-hearted devotion, as signified by "haploteti" (transl. "liberal", "liberality") and the "fellowship", "close relationship", as signified in"koinonia" (transl. 'contribution", "distribution") were two ver y important factor s motivating and governingthe Gentile saints in making up this generous "bounty" for their needy fellow-saints of the Jews in Jerusalem. Some even went beyond their own power to do so. (2 Cor. 8:3.)

D. Some Results of the "ministration of this service":

The results of this "ministration", which we learn from the context, have not only a very definite bearing on the meaning of the "all" but also on the church's relationshipto the saints AND to the world (alien sinners).

Materially: It would "fill up" adequately the needsof the saints in want, (vs 12). It would be impo ible for the church to "fill up" or even begin to start to "fill up" the needs of the world. I am speaking of thechur ch wor king in the local congr egational capacityand not her e of individual r esponsibility.

1. "for the obedience of your confe ion unto the gospel of Christ", (vs 13). This obedience showed to them (Jewish saints) that the Gen tile saints wer e following Christ in true submi iveness.
They would "glorify God" for the "liberality" (single-mindedne ) of the Gentile saints' "contribution" (expression of fellowship) unto "them" (the Jewish saints) and "unto all" (saints in general).

half of their Gentile brethren, and not only this, theywould "long after" them "by r eason of the exceeding gr ace of God in you", God's gr ace shown also to be in the Gentile Christians (verse 14). CONCLUSION: If every onewill take all of the texts relating to "this ministration" and study them with an open mind, the conclusion is inevitable that alien sinners are not even under consideration in these passages.

The principal parties involved were Gentile and Jewish saints, who out of Christ were traditional enemies.

The contribution was for the needy saints in Jerusalem. This contribution would show that as Christians the Gentiles were sincerely devoted, that God was with them the same as He was with the Jewish saints, and it would show their love for their fellow-saints of the Jewish race.

The fellowship which existed between Jew and GentileChristians as fellow-saints in Christ would be appreciated even more.

Consider the effects of this contribution on the Jewish saints, what the resulting ATTITUDE would be among the Jewish saints. The r esulting attitude is such as would be between"saints and saints", not between "saints and the world".

This is what I believe these various scriptures teach on this subject.

-James P. Miller

PAUL'S NATURAL MAN

James P. Miller

Let us consider for just a few paragraphs the doctrine of Paul's natural man in 1st Corinthians Two. Sectarian Preachers repeatedly offer this as proof of the inborn sin and quote and misquote the ver se in tr ying to show that thenatural man receiveth not the things of God. Let us quote the verse from 1st Corinthians 2:14:

But the natural man receiveth not the things of the

Spirit of God for they are foolishness unto him: neither

can he know them, because they ar e spiritually

discerned.

If you will car efully study what the Apostle Paul has had to say in 1st Corinthians the first chapter together with thesecond chapter you will find that he has r epeatedly saithat "the preaching of the cross is foolishness to them thatperish," and that no man can understand the word of Goduntil he puts himself in the position and frame of mind tunder standing it. L et us call attention to the first chapter of 1st Corinthians a moment and begin r eading with ver se

19. In ver se 19 he said: For it is written, I will destroy the wisdom of the wise, and will bring to nothing the under standing of theprudent. Wher e is the wise? wher e is the scribe? wher e is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

Now he tells us plainly that the world regards the preaching of the gospel as foolishness and that the man who understands it as foolishness is a man who is committed to the things of this world. He is the natural man that Paultalks about in the second chapter .

He tells how the Jews r equir e a sign and the Gr eek seek after wisdom, but we preach Christ crucified unto the Jews a stumbling block and unto the Greeks foolishne . Theyregard the preaching of the Cross as foolishness becausethey are natural men. They are committed to the things ofthis world. They are in love with this world. Their life is dedicated to the principals and wisdom of this world. Youremember that he goes on then to say in verse twenty-four:

But unto them which are called both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.

He declar es, that God now hath chosen the foolish things of this world and the weak things of the world to confound the things which are mighty. The natural man regards the preaching of the gospel, therefore, as foolishness, as simplysomething that cannot be believed, something not worthy obelieving and that is the natur al man that Paul is talkingabout in the second chapter .

You remember in the second chapter he tells us how thegospel came. It was ordained before the world began unto our glor y, we ar e told in 1st Corinthians 2:7. He tells us that it was revealed to the Apostles by the Holy Spirit in verse ten. Then Paul declares in verse thirteen, "Which things also we speak," and he tells us how they spoke, "notin the wor ds which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual." The wisdom of the world denies the gospel,therefore, the natural man, that is the man who is dedicated to this world, who is in love with the wisdom of this world, cannot believe the gospel because it is foolishness to him. It does not mean that it is impo ible for him to receive it — no such idea is under consider ation at all, but he simply said the natural man will not receive it. He will not receive it because he is dedicated to something else. He is dedicated to the wisdom of the world; he is dedicated to human philosophy; he is dedicated as the Jews were to requiring a sign, and the Gr eeks to seeking after worldlywisdom. They will have to find another passage to pr ove that man is born in sin. The idea her e that the natur al man r eceiveth not the things of God is plainly explained whehe said for it is "foolishness unto him." It is not that he cannot receive them, it is simply that he will not, because to him they ar e utter foolishne , and of cour se, that is thecase and has been the difficulty through the years.

Preachers who make such a to-do over this verse trying to prove their teaching on the conversion of Cornelius have missed the important purpose of the passage altogether, and they too, seeking the wisdom of men, refuse to submit themselves to the simple gospel of the Son of God preached in purity and power that they might be saved. As a result they stand against the ver y thing that Paul is pleading for in the 1st Corinthian letter and the fir st two chapter s, simply for a fair hearing for the gospel and an open mind to receive it. Like the deaf adder, no matter how wisely the charmer may charm, they r efuse to hear and believe.

LEVITICUS

The book of Leviticus is sometimes called the book for the Priests because of the tribe from which the priests were to be selected. However, in our study, the song of Redemption is harmonized in a fine way as we look to the book of Leviticus as a book of alters. It starts with the peaceoffer ing, sin offering, willing sin offering, offering othanksgiving, etc. It seems to me that as we think' of Christ as our peace offering — peace with God; sin offering — He was made sin who knew no sin; we shall see the harmony in thebook of Leviticus with God's great song of redemption. Do you not know we should offer the thanksgiving of our hearts to God for his gracious gift — His son and all he means to us for the redemption of our souls? Here the blood of Abel's offering, the blood of countless victims offered for the Hebrews, flowed in a river to meet the blood that flowed from Calvar y. Her e the blood of the animals mingled with thblood of Christ.

Her e we lear n the differ ence between the common and the holy, the clean and the unclean. Study the lesson of Nadab and Abihu. Learn well the lesson -ANY THING THAT IS ADDED OR OMITTED IS AN ACT THAT BELONGS ONLY TO GOD. What about instrumental music, benevolent societies, recreational facilities and such that God hath not commanded?

Here we see the signs and treatment of Leprosy and the leprosy of sin. See the contrast made now:

LEPROSY SIN Began with a hidden spot Hidden infection Spotbecame conspicuous and Sin becomes a part and be-

argued source whence it trays the heart.

proceeded;It had a diffusive nature Spreads over our life Communicated infection to Contaminated all that can

whole body, clothes and be per suaded

all touched Rendered infectious person Renders person loathsome to

loathsome, dangerous, God and Christians

unfit for society Had to be separated from Must be separated from thesociety redeemed Had to proclaim his unclean-Must acknowledge

ness publicly defilement

Further we see in the for bidding of unclean meats that Christians are forbidden the unclean. Cannot we see in the dance, strong drink, gambling, etc., that which willcontaminate our souls and render us unfit for heaven

See further the law regarding marriages and Christ' law for us today in marriage. See them br eaking the law, andthe terrible consequences for them, and make the comparison for us in this age.

Notice the feasts they had:

1. Pa over — saved from death

3. First fruits and Pentecost — Remembrance for God's goodne

4. Atonement — sins. Concluding this book we ar e awar e that God is continuing to speak of his Son and what he will mean to us in

this great dispensation. He truly is the complete expression of God's will to us.

TROUBLES OF ISRAEL

Earl Fly, Orlando, Florida

"And it came to pa , when Ahab saw E lijah, that Ahab said unto him, Is it thou, thou troubler of Israel? And he answer ed, I have not troubled Isr ael; but thou, and thfather's house, in that ye have forsaken the commandments of Jehovah, and thou hast followed the Baalim" (I Kings 18:17-18).

There are many modern Ahabs who trouble God's peoplewith innovations in the church, then charge the faithful with being the troublers because they oppose the unauthorized innovations. Many are deceived by such charges, hence there is a need for such to be exposed.

In the Gospel Advocate (Feb. 15, 1962, Page 105)brother Mack Wayne Craig wrote an article announcing theestablishment of a second "loyal" congregation in Tampa,Florida. He says "br ethren ever ywher e will r ejoice" over it. He accuses the Tampa churches of being under "hobbyists who have disturbed the chur ch in recent year s" by thei"hobbies which have been divisive in the chur ch." He says"a mighty effort is underway in Tampa with the establishment of two congr egations .. . to pr ovide anopportunity for those who are interested in loyalty to thNew Testament and faithfulness to the Saviour without having bound upon them the ideas and policies of men." Thus all other Tampa churches are branded as being disloyal tthe New T estament and unfaithful to the Saviour, all because they oppose church support of human institutions.

Who is really disloyal to the New Testament and unfaithful to Christ? Who is guilty of pr omoting hobbies and binding ideas of men upon the brethren who conscientiously oppose them? Who ar e the r eal tr oubler s and church dividers? Those who are originating, preaching,practicing and promoting the unauthorized, unscriptural andtherefore sinful innovations in the church, such as church contributions to Colleges, Gospel Press, Herald of Truth,Benevolent Societies, Recreational Activities, et cetera. These ideas of men are being bound upon brethren to the extent of causing trouble and division in the church, and the new Tampa churches were established to promote these hobbies.

While it is asserted that these things are opinions and expediencies, actions pr ove they ar e r egar ded as law andfaith. Brethren who oppose these opinions are branded ashobbyists, troublers and church dividers as if they had rejected the law of God. The fact that two new churches have been established in T ampa to distur b, tr ouble and divide if po ible the peaceful Tampa churches over these opinions proves my point.

Brother Craig gives the names of some Florida preachers who are aiding and abetting the Tampa troublers by preaching for them. They are Robert Watson and Charles Haslam of St. Petersburg; Orvel Boyd, Mt. Dora; Paul Breakfield, Orlando. Brother Craig says "these men are widely known for their faithful teaching of God's word and for their op

position to the hobbies which have been divisive in thechurch." The truth is, these men are aiding the churcdividers and are partakers of their evil deeds by advocatintheir hobbies and preaching the opinions of men whichhave been and ar e now divisive in the chur ch.

I have no hope that these troublers will cease their divisive efforts in Tampa or elsewhere, but by informing the brethren and identifying the church dividers perhaps some honestsouls can be saved from ruin. Brethren everywhere are warned to beware of the Florida Avenue and Manhattan churches in Tampa, as they exist to promote opinions which cause divisions. And be not deceived by the char ges of modern Ahabs.

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". . . THEY REHEARSED ALL THAT GOD HAD DONE WITH THEM . . ."— Acts 14:27

Bobby K. Thompson, Miami, Fla.— The North Miami Avenue congregation is interested in locating a sound preacher who will move to Jasper, Georgia or its vicinity to establish a chur ch ther e. We ar e pr epar ed to completelysupport a preacher in this work. Interested parties write to North Miami Avenue Church of Christ, 14250 No. Miami Ave., Miami 68, Florida. We need to locate the right man as soon as possible. If you know of anyone who mightbe interested, let us know or tell him to write us immediately.

Robert L. Love, Baytown, Texas— My work is going alongin a splendid way at Baytown (Eastside), Texas. I have been with these brethren from their beginning, May, 1960.We met for over a year in an elementar y school buildingThen, in August of last year we moved into our present building. We have an acr e and a half of gr ound in one of the fastest gr owing sections of Baytown. Our contributions average $165. a week; Bible study, 71, anwe have about 55 members. At the present time we are meeting in what will be in the future our class room annex. Ninety percent of the work on the building was done by our own brethren. We are looking forward to building a larger auditorium in the not too distant future. We invite you tcome and wor ship with us when you ar e in the Gulf Coast area.

W. C. Sawyer, Sciotoville, Ohio— We are moving tIndianapolis, Ind., April 2, 1962 to work with the Southport congregation in that city. My address will be 7202 Madison Avenue, Indianapolis 27, Ind.

LOVELADY — GIBBS DEBATE

Glen H. Lovelady of Fontana, Calif, and Johnnie B. Gibbsof Highland, Calif, discussed the two propositions: Can acongregation from its treasury relieve only needy saints or all men in benevolence? and Can a church from its treasurycontribute to a Human Benevolent Organization? Loveladydenied that a church can relieve all men or contribute to a Human Benevolent Organization, and Gibbs affirmed. The debate was to be in Highland the fir st two nights, Mar ch 27, 28 and in Fontana the last two nights, Mar ch 29, 30.

(Please run the following in Searching the Scriptures, to set the record straight.)

Belle Glade, Fla.

Mar ch 25, 1962 Gospel Advocate 110 Seventh Avenue, North Nashville, Tenn. Attention: J. Roy Vaughn, News and Notes

Dear Br other Vaughn

An article in your publication of March 15, 1962, on page173 referred by Tuck Andrews on his date February 28stated relative to the Church at Belle Glade, Florida, "this congregation has agreed to supporting of orphan homes and cooper ation in the field of evangelism."

This is to advise you that there remains certain loyabrethren in Belle Glade who oppose such innovations and violations of the scriptures.

The attached is a copy of a statement read before the congregation on February 11, 1962. Those who signed this statement are meeting regularly in the building at the hours mentioned.

Tuck Andrews has therefore willfully misrepresented thefacts concerning the Church at Belle Glade. It is unfortunate that you elected to print this misrepresentation before beingfully appraised of all the information pertinent to this matter.

Yours for the truth,

J. R. Faulk Graham Mole Bob Lee

C. S. Nicks

J. P. Halbr ook, Jr. Feb. 11, 1962

A STATEMENT

An announcement was made on Wednesday night, January31, stating that the church in Belle Glade would contribute from the church treasury to human institutions. This decision was made by six brethren who represented a majority at the business meeting.

Since God's people in the past have been represented bminority groups, the majority in this instance does not mean that the decision made was in accordance with the teaching of the scripture.

The brethren by their act have bound something othe chur ch which they themselves admit is opinion and not a matter of faith. Those of us who are convinced that the Bible teaches clearly on this subject are confident that this is a matter of faith. We have however not attempted tforce this on the church since there was so much disagreement among all concerned. Peace and harmony in this congregation has therefore been destroyed by those who give priority to matters of opinion over matters of faith.

The fact that it was agreed upon by all concerned at thebusiness meeting to have a discu ion of these matters publicly by two competent brethren has obviously beeignor ed. We ar e still inter ested in this discussion becoming a r eality.

Please be assured that we love all the brethren and that we hold no malice in our hearts toward any. We can notsupport the position that the church has been committed to by these br ethr en.

We therefore are announcing separate periods of worshipand chur ch wor k in this building to begin this evening a

5:30 to 6:30. Sunday morning ser vices will be held 8:30 to 9:30. Mid-week services at 7:30 on Thursday eveningWe cordially invite all who will to worship with us at these periods in an atmosphere of peace and harmony.

We have earnestly pr ayed that this time might not comeupon us. We regret having to take this action but are forced to do so by those who have disr egarded the truth of God's wor d and our convictions.

Should these brethren decide to retract their actions in committing this congr egation as they have, we stand r eady

to renew meeting with them for the purpose of satisfactorily resolving this matter. SIGNED BY

J. R. Faulk Bob Lee Graham Mole

C. S. Nicks

J. P. Halbrook, Jr.

E. L. Flannery of the Downtown church in Lawrence-burg, Tenn. was in a gospel meeting at the church in Forest Hills, Tampa, Fla., April 1-8, 1962. Two were baptizedBrother Flannery is an outstanding proclaimer of the word. He was in a meeting at Concord, N. C. on March 11-18. In June or July he will move to Gainesville, Fla., to wor k with faithful Northeast Church.

Dave Bradford has moved to Murfreesboro, Tennessee to work with the Westvue congregation. Richard Weaver, formerly with Westvue, has moved to Cullman, Ala. . . .Ferrell Jenkins of the Spring and Blaine church in St. Louis, Mo. was in a gospel meeting with the 6th and C chur ch in Glendale, Ariz., March 18-25, in Columbia, Tenn. with the Jackson Highway church, April 1-8, and will be at Manslick Road in Louisville, Ky., May 20-27 . . . Ray Ferriswill be with the Spring and Blaine church in St. Louis, Mo., April 22-May 1 ... Eugene Britnell of Little Rock, Ar k. will be, with the church in Palmetto, Fla. in a series of gospel sermons in the fall. Leslie E. Sloan is the faithful preacher with this church . . . Roy E. Cogdill was in a gospel meeting with the West Bradenton, Fla. church where Oaks Gowen preaches, March 4-11, and with the Di ton Avenue church in St. Petersburg, Fla. where James R. Cope preaches, March 12-20.

Foy E. Wallace, Jr., was to be the speaker in a gospel meeting at the First Street church in Lawrenceburg, Tenn., April 8-15. Weldon Warnock is the good preacher with the First Street church. This meeting was to have been in March, but has been postponed because of illness in brother Wallace's family . . . Cecil B. Douthitt of Fort Smith, Ark. was with the Lake Weir church in Lakeland, Fla. February 11-18 in a gospel meeting. Tom Butler is the respected preacher with this church . . . Roy H. Lanier, Jr., was the speaker in a gospel meeting at Plant City, Fla., February 25-March 4. Morris D. Norman is the good preacher with this church.

H. E. Phillips of Tampa, Fla. will be the speaker in aseries of gospel meetings at the church in Largo, Fla., Apri15-22. Services will be each evening at 7:30 . . . Phillipwill also be the speaker in a series of meetings with the Glenwood Hills chur ch in Decatur, Ga., May 7-13. J. Edward Nowlin is the faithful preacher with this church. Robert Atkinson of Miami, Fla. was with the Holden Heights church in Orlando, Fla., April 1-8 in a gospelmeeting. Earl Fly is the good pr eacher at Holden Heights . . . Earl Fly will be with the Seventh Avenue chur ch in Miami, Fla., May 6-13 in a gospel meeting. Robert Atkinson is the faithful evangelist with this chur ch. Connie Adams will be in a gospel meeting at Pine Hills church in Orlando, Fla. April 15-22. Connie is moving to work with this church in June. At present Jerry Belchick is preaching for the Pine Hills church. Brother Belchick has done an outstanding work in the Orlando area over the past several years.

James Needham, who is now preaching with the 9th Ave. chur ch in St. Peter sbur g, Fla., will move to L ouisville, Ky.to labor with the Taylor Blvd. church. .He is to move about

April 9 ... W. L. Wharton was in a meeting with the East

Florence, Ala. church March 5-11 . . . Irven Lee was with

the North Lexington, Ala. church in a meeting, March 19-25

. . . Harris J. Dark of Murfreesboro, Tenn. is to be in a

meeting with the Downtown congr egation in

Lawrenceburg, Tenn. early in September, 1962.

James P. Miller was with the Zephryhills, Fla. church in

a meeting Feb. 11-18. Roscoe Knight is the pr eacher with

this church . . . Miller was with the Dade City church,

where Roland Lewis preachers, March 12-20. In this meeting

5 were baptized and 1 the night following the close of the

meeting. Miller will be with the Hickory Heights church

in Lewisburg, Tenn., April 1-8, and with the Eastland

church in Nashville, Tenn., where Rufus Clifford preaches,

April 8-15. Miller will also be with the church in Crystal

River, Fla. the week of April 29

The Simpsonville church (out of Louisville, Ky.) recentlyconducted a series of gospel sermons by different speakers. The following men spoke: B. Richardson, Joe Browles, A. C. Grider, C. W. Scott, Amos Davenport, J. R. Snell, DavidClaypool, Don Townsley, Lee Ashbrook and Grover Stevens . . . Osby Weaver of Dallas, Texas is to be the speaker in a meeting in Glen Par k, Gar y, Ind., beginning April 15.Harvey J. Williams preaches at Glen Park.

A. C. Grider of Louisville, Ky. will be in a gospel meetingwith the Belmont Ave. chur ch in Indianapolis, Ind., May20-27. Earl Robertson is the evangelist with this church . . . Luther W. Martin of Rolla, Mo. will be the speaker in a gospel meeting in Ferguson, Mo., April 22-29 . . . John Gasaway will be in a meeting with the church in Kirkwood, Mo. beginning May 6.

Robert Jackson was with the Franklin Road church in Nashville, Tenn. in a gospel meeting, March 25-April 1. Charles M. Campbell is the faithful man with this goodchurch . . . Jack Frost, Jr. was the speaker in a gospel meeting with the McArthur Heights chur ch, Jasper, Ala.T om G. O'Neal is the preacher for this church. O'Neal can be heard on WARF, Jasper, Monday through Friday a

11:30 a.m. . . . Bennie Lee Fudge of Athens, Ala. was the speaker in a meeting with the North Street church in Tampa,Fla., April 1-8. Paul Andrews is the preacher at North Street . . . Jesse Wiseman of Woster, Ohio was in a meetingwith Richard DeWhirst at Bedford, Ohio . . . Santa Fe Hills chur ch is now meeting in the Women's Club buildingin Alachua, Fla. C. K. Prentice preaches for this church . . . Paul Keller of Paragould, Ark. began a meeting at th7th Street church in Meridian, Mi ., April 8. Walter N. Henderson is the faithful man with this congr egation.Jack Holt of Longview, Texas closed a good meeting with the Henderson Blvd. church in Tampa, Fla., April 1 ... Everett C. Mann pr eaches at Hender son Blvd. . . . Don Bassett also closed a good meeting with the Seminole churchin Tampa, Fla. April 4 .. . Charles Holt was at Taylor Blvd. in Louisville, Ky., March 18-25 . . . M. E. Patton of Par Avenue church in Orlando, Fla. will preach in a meetingin Port Arthur, Texas, April 1-8 and at Timberland Drive church in Lufkin, Texas following the Port Arthur meeting.Herschel E. Patton, br other of Marshall, is the local man at Timberland Drive. Herschel was recently in Birmingham, Ala. with the 77th Street church in a meeting, March 18-25. Robert J. LaCoste, evangelist of the Temple Terrace church, was the speaker in a gospel meeting at the churchin Dunedin, Florida, March 25 to April 1. Brother LaCoste was with the church in Clearwater, Florida before moving to Temple Terrace.